God does not need our worship; it is we who need to worship God, as in being filled with the Spirit we become whole and are transfigured and healed.
In the OT worship is portrayed as involving not just cultic matters, but the whole of life. Shachah in particular (literally bow, bow down) denotes unconditional subjection in the sense of Lordship. Abad (serve, work; the abed YHWH = the Servant of God in the Isaianic Servant Poems), translated as latreuo in the LXX usually means to serve or worship in a cultical sense, especially by the prescribed Levitical sacrificial offerings, however:
“…if the primary reference of the term is to cultic worship, this is only an expression of the inner attitude, of confident committal to Yahweh, of conduct… this is to demonstrate itself in fear (Dt 10:12), in love (11:1), and in keeping the commandments and statutes of Yahweh, also in swearing only in His name… But the term latreuein is not exhausted by this. It goes much deeper and involves the demand for right disposition of the heart and the demonstration of this in the whole of religious and moral conduct. Here is indeed the true uniqueness of religion in Israel… Latreuo is also used in the NT in a very concrete fashion. It was not until the Intertestamental period, for example, that latreuein seems to be freed from any idea of cultic worship and wholly spiritualized” (Strathmann, H., “Latreuo, Latreia” TDNT IV, 58ff. p. 61; cf. Sir 4:14).
There is likewise very little evidence of this kind of “spiritualized” usage in the NT:
“According to LXX usage the primary reference of latreuein is to the sacrificial ministry which is to be offered to Yahweh in contrast to other Gods” (ibid, p. 63). “The comprehensive use of latreuein for the whole conduct of the righteous towards God is found first in Lk 1:74… A manner of life which is pleasing to God and which is sustained both by gratitude and by a serious sense of responsibility – this is Christian to theo latreuein… Christians worship God through the spirit of God. This is not to be restricted to prayer. It includes all that to which we are impelled by the Spirit… the word latreia virtually means sacrifice… The concrete idea of sacrifice seems always to cling to the noun no less than to the verb... The service which Christians are to offer consists in the fashioning of their inner lives and their outward physical conduct in a way which plainly distinguishes them from the world and which corresponds to the will of God. This is the living sacrifice which they have to offer” (ibid, p. 65).
The Greek term proskuneo: do reverence, worship, kiss, bow down before, is used in the sense of veneration, e.g. this was the proper attitude before a king or superior; the term is sometimes used of a gesture of gratitude, affectionate regard, or respectful admiration, however, as opposed to Classical Greek usage “when the NT uses proskunein the object is always something – truly or supposedly – divine…” Cf. also for Josephus proskunein “denotes the worship of God or the gods and also respect for men” (Greeven, Heinrich, “Proskuneo,” TDNT VI, p. 762).
Biblically, such service and submission properly rendered “worship” is, rather than to some narcissistic or despotic ruler, as to the One who lays His own life down for us as our healer and fountain, and in OT terms, whose covenant relation to those who would follow him is best described by the Heb. term hesed, “lovingkindness,” "mercy." or "covenant faithfulness." As our Lord he puts a lamp unto our feet to light our paths, not to lord it over us, but because from his broader vision he understands what truly blesses and curses our lives, and the lives of those surrounding us. In short, “we love him, because he first loved us” (1 John 4:19). Worship connects us with He in whose image we are that being filled with Him we are filled with the love which through Him blesses us and transfigures us in turn into blessing.
The Heb. word hillul, one of the OT terms often rendered “praise,” denotes rejoicing, praise, and/or festive joy (cf. yadah as praise, thanks, throw down; navah: beautify, praise, etc.).
Worship is not a mere subjective response, but involves the whole person, in every place and every time one finds oneself. Through worship (properly understood), we are healed/made whole -we are transfigured. God rather than being a divine narcissist is a divine lover, giver, and servant. Worship is granted to us because it is for us and those with us. As Paul puts it, “I urge you therefore, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1).
We worship Him not because He needs it, but because He is our Fountain, our Gate, the Bread of Life, our Savior/Healer.